Universal Religion and the Many Worlds Hypothesis
"No blunder, no folly, no crime, no sin of commission by American foreign policy since has been as devastating and costly as the silent sins of omission that so marked and marred the first half of the twentieth century." It takes a distinct absence of imagination to be unable to see the consequences of appeasement or inaction in the face of evil.
But because our traditional liberalism has now been so infused with leftist assumptions, we really haven't been able to engage in the sort of all out war that is necessary to crush Islamist evil before transforming the Muslim world. Will mentioned the inherent problem of a limited war against true evil, the latter of which is inherently unlimited. In fact, one of the evil things about human evil is that it knows no bounds of decency or restraint, as the Islamofascists demonstrate day in, day out. Sometimes I think that if the liberal media just reported accurately what these monsters actually do, there would be much more support for the war. As it stands, they shield Americans from the horrors they perpetrate, so the only way to be informed is to consult websites such as LGF on a daily basis.
After all, there is a proper use of propaganda in wartime -- and any other time, really. For some reason, the word has taken on wholly negative connotations, but obviously there is good propaganda and bad propaganda. We couldn't have prevailed in World War II without a great deal of positive propaganda that helped Americans keep the nature of the enemy at the forefront of their minds. Our present enemies are no less evil, but you would never know it from the MSM. If you relied upon them, you would likely think that America in general and George Bush in particular are uniquely evil.
On Labor Day I watched Saving Private Ryan again. In the beginning, there was a scene in which a few Germans wanted to surrender, but the American GIs casually shot them and chuckled about it. Now, it would take a far better -- or possibly worse -- man than I to have not done the exact same thing. After all, these were men who, just moments ago, were creating all the carnage on the beach below, leaving your living and breathing friends to die on the sand and in the water.
Today, because of the insane "moral perfectionism" of the left (which we have been discussing in recent posts), the behavior of these American GIs would have, in the words of Senator Dodd, given Hitler the "moral high ground." After all, Dodd and his ilk insist that the Islamofascists can claim the moral high ground based upon our three instances of waterboarding terrorists, while the New York Times published dozens of front page articles about the hijinks at Abu Ghraib, explicitly arguing that we had morally sunk beneath our enemies.
Again, it is not hyperbole to say that these people are literally morally insane.
But what can we do about it? As I will be discussing in subsequent posts, the problem is that it is a fundamental error to regard everyone in the world as inhabiting the same world. For example, we are all familiar with the scheme of an economic first world (i.e., technologically advanced democracies), second world (this used to refer to the communist bloc, but for our purposes can refer to the top-down, centrally planned world of the authoritarian, illiberal left), third (developing or underdeveloped) world, and a fourth world (peoples basically in a state of nature, with extreme poverty, little education or technology, and perpetual war and instability).
However, there are also at least five very distinct "psychospiritual" worlds that are even more different -- and more real -- than the above worlds.
In fact, one of Mead's implicit arguments is that the economic differences of nations rest upon a template of profound psychological and spiritual differences. And if we fail to take these into account -- which we have more or less done in the Middle East -- then our attempts at economic and political reform will be for naught.
In a way, you might say that the left and right ignore the reality of the different psychospiritual worlds (which I will be discussing in more detail in subsequent posts) in distinctly different ways. As for the illiberal left, they would argue that it is racist to make these distinctions at all, as all cultures are equally beautiful and valuable. For example, they make no moral, spiritual, or psychological distinction between Israel and her primitive and bloodthirsty neighbors. But classically liberal conservatives also err in assuming the universality of our stage -- as if everyone wishes to live in a freedom, tolerance and diversity (in their true sense, not in the twisted anti-versions of the left, which should properly be called license, absence of standards, and lack of discrimination).
Now, we've just about completed our discussion of Mead's God and Gold, the main thesis of which is again that "the key to the predominance of the two countries [England and America] has been the individualistic ideology of the prevailing Anglo-American religion." In other words, the key to our economic and political success has been our values. But these values are not abstract or arbitrary, existing in thin air. Rather, they first must exist in minds capable of entertaining them.
For this reason, we can say -- and this should be a truism -- that America's greatest natural resource is her people, specifically, the psychospiritual software that still drives our economy and undergirds our political system. Without this same software (or something close to it), the system won't work elsewhere.
One of my constant themes is that the modern left is literally analogous to a computer virus that does everything in its power to corrupt the psychospiritual software that has made us so successful and so great. They do this in hundreds of little ways that would be too tedious to chronicle here. We all know the major ones by heart, but you have to be pretty firmly detached from the world they have created -- i.e., anchored in reality -- to see with great clarity how their toxic assumptions have insinuated their way into most everything. I mean, imagine how isolated you'd feel in the absence of talk radio and the internet, where you can still connect with people who inhabit your bright and happy Coonworld.
Instead of "Afro-American Studies," "Middle East Studies," or "Queer Studies" -- which will contribute exactly nothing to your ability to understand higher worlds -- what we are desperately in need of is WASP studies. As Mead writes, "the knowledge of this history needs to become part of the intellectual equipment of everyone, Americans and foreigners alike..." He notes that doing so may not be "universally popular" (an understatement), but that "WASP studies" ought to "return to center stage" for anyone who cares about understanding, reforming, or perpetuating the present (classical) liberal system of global power.
Our first order of business must always be to preserve the principles at home that have made us so strong and successful. But in order to preserve them, we must first know what they are. While we must of course maintain our commitment to liberty and free enterprise, Mead has shown us how "any serious decline in either the creativity of American religious faith or its denominational and theological diversity would make the United States a less dynamic society, sap its energy, reduce its wealth, and impair its ability to carry out the remaining elements of the national strategy." Only if these principles are understood can we fruitfully turn our attention abroad and determine how best to speed evolution along and turn the psychospiritual clocks forward elsewhere.
A key idea is again dynamic religion, which "corresponds to universal history, the expression in politics and culture of the call to transform the world. Static religion corresponds to particular history...." Islam -- at least in its contemporary form -- is one static religion, leftism another, for the latter faith denies the Universal Law and would have us all elevate our particular history to the Absolute, through the toxic doctrines of multiculturalism and moral relativism. In subsequent posts I hope to get more deeply into the meaning of dynamic and therefore universal religion.